Michael E. Zimmerman

Deep ecologists have criticized reform environmentalists for not being sufficiently radical in their attempts to curb human exploitation of the nonhuman world. Ecofeminists, however, maintain that deep ecologists, too, are not sufficiently radical, for they have neglected the cmcial role played by patriarchalism in shaping the cultural categories responsible for Western humanity’s domination of Nature. According to eco-feminists, only by replacing those categories-including atomism, hierarchalism, dualism, and androcentrism - can humanity learn to dweIl in harmony with nonhuman beings. After reviewing the eco-feminist critique both of reform environmentalism and of deep ecology, I sketch a critical dialogue between eco-feminism and deep ecology.

Integral Ecology uses multiple perspectives to analyze environmental problems. Four of Integral Ecology's major analytical perspectives (known as the quadrants) correspond to the four divisions of the liberal arts and sciences: fine arts, natural science, social science, and humanities. Integral Ecology also utilizes the analytical perspective provided by the idea of cultural moral development. This perspective helps to reveal how stakeholders at different developmental stages disclose a phenomenon, in this case, a tropical forest that loggers propose to clear-cut. Integral Ecology takes into account all pertinent perspectives, in order to arrive at the best possible solution to environmental problems and conflicts.

308 JOURNAL OF THE HISTORY OF PHILOSOPHY 34:2 APRIL 1996 cal rereading: Kant's substantial rather than exclusively procedural conception of free- dom and autonomy; the constitutive rather than merely regulative function of pure practical reason; and the latter's cognitive-cum-conative nature. But this should not detract from Neiman's original and provocative work, which deserves widespread attention. GONTER ZOLLER University of Iowa Cyril O'Regan. The Heterodox Hegel. SUNY Series in Hegelian Studies. Albany: State University of New York Press, a994. Pp. xi + 517 . Paper, $94-95. This astonishingly erudite and elegantly written book is a major intellectual achieve- ment. O'Regan's study seeks to defend Hegel's trinitarian onto-theology against its modern and postmodern detractors. In addition to an intimate knowledge of Hegel's own work and commentaries thereon, O'Regan reveals a profound grasp of Christian theology, ranging from patristic authors and..

Recent disclosures regarding the relationship between Heidegger’s thought and his own version of National Socialism have led me to rethink my earlier efforts to portray Heidegger as a forerunner of deep ecology. His political problems have provided ammunition for critics, such as Murray Bookchin, who regard deep ecology as a reactionary movement. In this essay, I argue that, despite some similarities, Heidegger’s thought and deep ecology are in many ways incompatible, in part because deep ecologists—in spite of their criticism of the ecologically destructive character of technological modernity—generally support a “progressive” idea of human evolution.

Originally published in French in 1982, Schürmann's book is an elegant and provocative answer to the question: "in light of Heidegger's deconstruction of the metaphysical bases for moral and political action, what is to be done?" According to Schürmann, in the era for which metaphysical first principles no longer provide the basis for acting, humanity will be called upon simply to respond appropriately to the ever-shifting play of presencing. Anarchy, then, means absence of rule, not of rules. Those who have asked why Heidegger never came up with an "ethics" fail to understand that ethics, as traditionally understood, is grounded in the metaphysical first principles that Heidegger sought to de-construct. Schürmann argues that "the backbone of metaphysics" involves establishing rules for thinking and doing, founding principles for making the world "intelligible and masterable." "'Anarchy,' on the other hand, designates the withering away of such a rule, the relaxing of its hold". At the end of the book, Schürmann poses and answers a series of objections about the potential dangers of the anarchistic implications of Heidegger's thought, especially in view of the latter's affiliation with National Socialism from 1933 to the mid-1930s.

Radical ecology typically brings to mind media images of ecological activists standing before loggers' saws, staging anti-nuclear marches, and confronting polluters on the high seas. Yet for more than twenty years, the activities of organizations such as the Greens and Earth First! have been influenced by a diverse, less-publicized group of radical ecological philosophers. It is their work—the philosophical underpinnings of the radical ecological movement—that is the subject of _Contesting Earth's Future_. The book offers a much-needed, balanced appraisal of radical ecology's principles, goals, and limitations. Michael Zimmerman critically examines the movement's three major branches—deep ecology, social ecology, and ecofeminism. He also situates radical ecology within the complex cultural and political terrain of the late twentieth century, showing its relation to Martin Heidegger's anti-technological thought, 1960s counterculturalism, and contemporary theories of poststructuralism and postmodernity. An early and influential ecological thinker, Zimmerman is uniquely qualified to provide a broad overview of radical environmentalism and delineate its various schools of thought. He clearly describes their defining arguments and internecine disputes, among them the charge that deep ecology is an anti-modern, proto-fascist ideology. Reflecting both the movement's promise and its dangers, this book is essential reading for all those concerned with the worldwide ecological crisis.